Special Features This Shabbat, the 11th of Cheshvan, is the Yahrzeit of The Deeds of our Ancestors... Avraham Avinu is the premier Jewish role model. His many deeds in general, and those episodes considered "the ten tests of faith" in particular, inspire and mold Jewish character for all time. Some of these tests became mitzvot in perpetuity. Avraham is asked by G-d to "walk before Me and be complete (tamim)" by circumcising himself - we are commanded to circumcise all male offspring. According to most countings, the first test for Avraham was the opening words of this week's sedra, Lech Lecha. Avraham Avinu was commanded to go (come) on Aliya, without benefit of Aliya shaliach, no pilot trip, no support group back in Charan, and no absorption apparatus in Israel. (Antagonistic locals were present then too.) Unlike Brit Mila, mitzva-counters do not list "Lech Lecha" among the 613. However, the mitzva of Aliya most definitely is counted among the Torah's mitzvot by some authorities (e.g. Ramban). Other authorities, while not counting "Yishuv Eretz Yisrael" among the 613, do consider it a Divine imperative (e.g. Rambam). Avraham's willingness to obey G-d's command to bring Yitzchak as a sacrifice became the model for a Jew's dedication and devotion to Torah. We are all challenged to face our "tests of faith" with that same special commitment. So too, must we be inspired to heed the call of "Lech Lecha" thereby earning G-d's blessings and promises. May it be HaShem's will that those Jews who live in Israel, be it for generations or as new (or old) Olim, shall be blessed with lives of prosperity, health, and peace. And that those Jews who do not YET live here, (shall likewise be blessed and) shall be inspired by Avraham Avinu's faith, by the sanctity of Eretz Yisrael,and by the opportunities for spiritual development as individuals and community, to "go forth from your land, from your birthplace, and from the house of your father, to the Land..." ON THE OTHER HAND (maybe)... On the other hand, the Ramban is very strong in stating that Avraham sinned a great sin (some commentaries say it was unknowing, albeit a sin) by leaving the Land that G-d had sent him to. Many commentaries disagree with the Ramban and give their opinions for Avraham's leaving not being wrong. However, the Ramban's positiongives rise to the question as to whether it is possible for the deeds of ou Avot and Imahot to be both good and bad at the same time. The answer can very well be - Yes. Interestingly, some see Avraham's flight to Egypt as the cause of the exile and enslavement of the as-of-now future People of Israel in Egypt more than 400 years later. Others see it as the act which permitted the events of the Birth of the Jewish Nation to take place. We have a second example of an action of Avraham's from which we learn an important principle, and at the same time, an act that is considered wrong, once again by the Ramban. As Avraham and Sara approached Mitzrayim, he asked her to say that they were brother and sister, in order to save his (Avraham's) life. The MidrashP'liya says that from here we learn that one may violate the Shabbat (for example) in order to save the life of SOMEONE ELSE. There are other sources that permit a person to violate (most) mitzvot to save his own life, but that this rule extends to others is based on this episode. Sara was subjecting herself to violationat the hands of Par'o - a potential capital offense of adultery, in order to save Avraham. [Side point: Although adultery is one of the three
mitzvot that one must "be killed rather than violate", for a woman who can
remain completely non-active and since the issue of public disgrace of G-d's Name is not
involved either, Sara would be permitted to "be with" Par'o (a non-Jew) in order
to save her life or Avraham's.This situation strongly parallels the case of Esther in
Achashverosh's palace.] A question on the Ramban's view arises from the Mishna in Avot that states that "Avraham was tested with ten tests of faith, and withstood them all..." In light of the fact that the "test-counters" consider the famine and the taking of Sara as two of the tests, how can we understand the Ramban's statement that Avraham sinnedgreatly in these two instances. The answer lies in the meaning of a test of faith. Sometimes people are placed in a difficult situation which both challenges them to maintain their faith and to act or react to their situation. It is possible for a person to make the wrong choice as far as what to do, yet remain faithful, nonetheless. Perhaps this is what happened with Avraham Avinu, in the Ramban's eyes. The famine in the Land so soon after his being led there by HaShem, definitely tests his faith. To this, Avraham remained steadfast. Did he do the right thing by leaving the Land? Maybe, maybe not. But he remained faithful to G-d. He did not despair. He handled the situationas he thought best. It was a tough situation, and he emerged unscathed, as he had from the fiery furnace. The issue is more complicated than the treatment above, but suffice it to say that what lessons we do or don't draw from the deeds of our ancestors is a matter of Talmudic teachings and tradition, not our own analysis or whim. We must always learn from the deeds of our ancestors, As it was with Avraham and Sara, the first Olim; so it is with Olim today. Regardless of country of origin, the Oleh's mind and heart will often drift wistfully to his past. Just as Avraham is complimented for his commitment to Hashem, we must appreciate the Oleh, realize the sacrifices that he/she has made, and help easetheir absorption into Israeli society. So it is for Baalei T'shuva (and converts). Although they have left a less spiritually fulfilling life behind, and they are truly happy with their new life, there will always (usually?) be times when they will look back and wonder. Their undertaking of Torah and mitzvot was not easily done and is to be commended. [SDT] The Malbim suggests that this request of Avra(ha)m's is considered a pre-Torah divorce, thereby removing Sarai from the category of "married woman". This would save her from serious violation if she were to be taken by Par'o, and also renders their claim of brother/sister more truthful. "TO DO" OR "ON DOING" Examples of the former type include "on the eating of matza/maror", "on the counting of the Omer", "on reading megila", "on the washing of the hands", and others. The latter type includes "to light the candle of Shabbat/Yom-Tov /Chanuka","to dwell in the sukka", "to affix a mezuza" "to beengrossed in the words of the Torah",and others. Each example could have been composed in the other format - "to eat matza", "to count the Omer", "on candle-lighting", "on the mitzva of sukka" - but was not. In fact, there are disputes recorded in the Talmud concerning the format of some of the brachot for mitzvot. But we have the brachot as they are, and we may not alterthe form of a bracha. Is there rhyme & reason for the choice of the noun form of the bracha vs. the infinitive form? The answer is "yes", but the reasons are not clear. There are several suggestions drawn from various sources. What follows is one idea for the choice of bracha form, which seems to fit most (but not all) cases. There are some mitzvot which we actively perform from beginning to end. On Seder night, we are commanded to eat matza. We take at least the minimum required amount into our hand, make the brachot, and eat the matza (within a certain time range), thus completely fulfilling the mitzva by our act. We are required to read MegilatEsther (twice) on Purim. Before beginning the mitzva, we recite the brachot, then we read the entire megila, thus completing the mitzva. On each night between Pesach and Shavuot, we recite a bracha and then fulfill the mitzva to count the Omer. In the first case, the mitzva was fulfilled in a few minutes. In the secondcase it took 40 minutes or more, and in the third case it took a few seconds. But in all three cases (and similar situations), the mitzva was completed by us. These kind of mitzvot get the noun form of bracha - "on the performance of...". With other mitzvot, we begin to fulfill the mitzva or set something in motion, but do not complete the mitzva at the time of our first mitzva-act. We are commanded to light up our homes on Friday night. We set this mitzva into motion by the act of kindling the Shabbat candles (actually before Shabbat, that is before the time-frame of the mitzva), but we do not complete the mitzva. The candles will continue to burn, on their own, well past the time of our performance of the mitzva. Similarly, we affix the mezuza to our doorpost, thus beginning the mitzva which continues as long as we live in our home. In a different sense, when we enter the sukka on the first night of the Chag, we perform the mitzva to dwell in the sukka, but we do not complete the mitzva. Eat the meal, remain for hours thereafter go to sleep in the sukka - the mitzva is not over. (In contrast with the mitzva of matza - when one eats a first "kazayit", one technically is no longer obligatedto eat matza. The mitzva has been fulfilled.) These type of mitzvot are preceded by brachot of the type "to perform..." A particularly interesting (and appropriate for this week's sedra) example of both types of brachot is the mitzva of Brit Mila. Immediately before surgically removing the foreskin, the Mohel (as the father's agent) recites the bracha "...on the circumcision". This aspect of the mitzva is performed and completed by the Mohelin a matter of seconds. As soon as the Mohel completes his bracha, the father of the baby recites the bracha "...to enter him (the baby) into the covenant of Avraham Avinu". This bracha relates to "the other" aspect of the mitzva, namely the responsibility and challenge of the parents to raise their child in a proper Jewish way. This is an open-ended task which is initiated at the brit (so to speak) but continues well beyond. This bracha therefore is in the infinitive form. Note also that the father retains this bracha (and of course this aspect of the mitzva) even though he delegated the "physical part" of the mitzva to a professional. Perhaps this second bracha can also explain why Brit
Mila is counted as a mitzva from Parshat Lech Lecha and not from Tazria. It would be
technically more correct to credit the reference in Tazria as the source for the mitzva.
There it speaks of G-d commanding Moshe to command the People... "and on the eighth
day you shall circumcise... " Here in Lech Lecha, reference to the mitzva is more
anecdotal. Yet in Tazria only the physical, first aspect of the mitzva is addressed. In
Lech Lecha the complete significance of Mila is presented. G-d asks Avraham to "walk
before Me and be Tamim". It is important to note that reference to Avraham Avinuat a
brit is not made in the form of a "Yehi Ratzon" or a "Hineni Muchan",
but is an integral If one forgets to say TAL U'MATAR... ...if you've already said G-d's name of M'VAREICH HASHANIM, then don't go back; continue until SH'MA KOLEINU and say V'TEIN TAL U'MATAR LIVRACHA at the "insertion break" in SH'MA KOLEINU and continue with KI ATA SHOMEI'A... ...if you already said G-d's name of SHOMEI'A T'FILA, ...if you already said the word R'TZEI (or anything more, until you finish the Amida), then go back to BAREICH ALEINU (not only to SH'MA KOLEINU) and say everything from there on. ...if you've already finished Y'H'YU L'RATZON... at the end of the Amida, then repeat the whole Amida. Not sure? This Succot, Dharamsala saw a huge Succa built with the
help of Israeli travelers. A large sign “The Israel Center, Dharamsala” welcomed
all who came. And hundreds came. On the first night of Succot, almost one hundred men and
women came to share in the Kiddush, meal, songs & discussion which lasted well into
the night,as no one wanted to leave. Each day and night there were Kiruv activities
held in the Succa. Many of the travelers were so enthusiastic that they delayed their
departure for over a week. All in all, the results of this effort were astounding as
hundreds of young people were touched. Last week, we read in the Torah of the devastating effects of non-blessed rainfall - the Flood. This week, we read of the famine that drove Avraham and Sarah out of the Land to which HaShem had sent them. Although it does not mention the cause of the famine, one can make a reasonable guess that it was drought. If that is the case, then we are presented with back-to-back events (from the perspective of our Torah readings, not actual chronological sequence) at this "sensitive" time of the season, as we begin to ask G-d for rain, that highlight the detrimental effects of "bad" rain and no rain. This underscores the dual nature of the prayer-change that we make in Israel beginning at Maariv of the eve of the 7th of Cheshvan. (Chutz LaAretz people will begin asking for rain in December - save these thoughts for then, if they fit.) We ask G-d to give TAL U'MATAR LIVRACHA - dew and rain
as a blessing. We ask for rain, because the lack of it is not good for us. We ask
for it to be blessed rain, because rain can kill people, rain can cause damage. We want,
we need, we ask for blessed, beneficial rainfall in the upcoming rainy season. G'MATRIYA - The order of the directions matches the later pasuk: north and south are lengthwise; east and west are widthwise. G'matriya calculations support this match-up: TZAFONA = 90+80+50+5 = 225 NEGBA = 50+3+2+5 = 60 KEIDMA = 100+4+40+5 = 149 YAMA = 10+40+5 = 55 + 18 for three conjunctive VAVs, total: 507. L'ORKA = 30+1+200+20+5 = 256 U'L'ROCHBA = 6+30+200+8+2+5 = 251. Total: 507. When G-d shows Moshe Rabeinu the Land, the directions are arranged differently, and two are called by their other names: south is TEIMANA and east is MIZRACHA. Moshe is first shown the west, which lies far in front of him, from where he is observing. Then the north and south are to his right and left, and finally, the east which is in front of him, close by. R. Auerbach points out that the words and pairing work well for Avraham - L'ORKA U'L'ROCHBA - but would not work with the other terms for the directions, nor with the arrangement of directions for Moshe. Because Avraham (and similarly, but with differences, for Yaakov) saw the Land from within (as opposed to Moshe), the up-down, side-to-side order fits. Torah Tidbits Dedications on the occasion of a Yahrzeit
ATFI It was an exciting game; AFTI games are fun to watch.
TT readers are invited to come down to the games and root for your team. The next game,
against NETCAFE will be this coming Motza'ei Shabbat at 7:30pm at OHALIM soccer field,
behind Rechov Bar Yochai in Katamon.GO TTEAM GO CHAYIM ARUCHIM, then, is a request to G-d for a healthy
OU/NCSY ISRAEL CENTER [The Lech L'cha Homepage] |
